This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)(Learn how and when to remove this template message)
|Part of a series on|
Kshatriya (Devanagari: क्षत्रिय; from Sanskrit kṣatra, "rule, authority") is one of the four varna (social orders) of the Hindu society. The Sanskrit term kṣatriyaḥ is used in the context of Vedic society wherein members organised themselves into four classes: kshatriya, brahmin, vaishya and shudra. Traditionally, the kshatriya constituted the ruling and military elite. Their role was to protect society by fighting in wartime and governing in peacetime.
Early Rigvedic tribal chiefdom
The administrative machinery in the Rig Vedic period functioned with a tribal chief called Rajan whose position was not hereditary. The king was elected in a tribal assembly, which included women, called Samiti. The Rajan protected the tribe and cattle; was assisted by a priest; and did not maintain a standing army, though in the later period the rulership appears to have risen as a class. The concept of fourfold varna system was non-existent.
Later Vedic period
The hymn Purusha Sukta to the Rigveda describes the mythical history of the four varna. Some scholars consider the Purusha Sukta to be a late interpolation into the Rigveda based on the neological character of the composition, as compared to the more archaic style of the vedic literature. Since not all Indians were fully regulated under the varna in the vedic society, the Purusha Sukta was supposedly composed in order to secure vedic sanction for the heredity caste scheme. An alternate explanation is that the word 'Shudra' does not occur anywhere else in the Rig-veda except the Purusha Sukta, leading some scholars to believe the Purusha Sukta was a composition of the later Rig-vedic period itself to denote, legitimise and sanctify an oppressive and exploitative class structure that had already come into existence then.
Although the Purusha Sukta uses the term rajanya, not kshatriya, it is considered the first instance in the Vedic texts that now remained where four social classes are mentioned for the first time together. Usage of the term Rajanya possibly indicates the 'kinsmen of the rajan' (i.e., kinsmen of the ruler) had emerged as a distinct social group then, such that by the end of the vedic period, the term rajanya was replaced by kshatriya; where rajanya stresses kinship with the rajan and kshatriya denotes power over a specific domain. The term rajanya unlike the word kshatriya essentially denoted the status within a lineage. Whereas kshatra, means "ruling; one of the ruling order".
Jaiswal points out the term Brahman rarely occurs in the Rig-veda with the exception of the Purusha Sukta and may not have been used for the priestly class. Based on the authority of Panini, Patanjali, Katyayana and the Mahabharata, Jayaswal believes that Rajanya was the name of a political people and that the Rajanyas were, therefore, a democracy (with an elected ruler). Some examples were the Andhaka and Vrsni Rajanyas who followed the system of elected rulers. Ram Sharan Sharma details how the central chief was elected by various clan chiefs or lineage chiefs with increasing polarisation between the rajanya (aristocracy helping the ruler) and the vis (peasants) leading to a distinction between the chiefs as a separate class (raja, rajanya, kshatra, kshatriya) on one hand and vis (clan peasantry) on the other hand.
The term kshatriya comes from kshatra and implies temporal authority and power which was based less on being a successful leader in battle and more on the tangible power of laying claim to sovereignty over a territory, and symbolising ownership over clan lands. This later gave rise to the idea of kingship.
In the period of the Brahmanas (800 BCE to 700 BCE) there was ambiguity in the position of the varna. In the Panchavimsha Brahmana (13,4,7), the Rajanya are placed first, followed by Brahmana then Vaishya. In Shatapatha Brahmana 184.108.40.206, the Kshatriya are placed second. In Shatapatha Brahmana 220.127.116.11 the order is—Brahmana, Vaishya, Rajanya, Shudra. The order of the brahmanical tradition—Brahmana, Kshatriya, Vaishya, Shudra—became fixed from the time of dharmasutras (450 BCE to 100 BCE). The kshatriya were often considered pre-eminent in Buddhist circles. Even among Hindu societies they were sometimes at rivalry with the Brahmins, but they generally acknowledged the superiority of the priestly class.
The Vedas do not mention kshatriya (or varma) of any vansha (lineage). The lineages of the Itihasa-Purana tradition are: Suryavanshi (solar line); and Chandravanshi or Somavanshi (lunar line).
There are other lineages, such as the Agnivanshi, in which an eponymous ancestor rises out of Agni (fire), and Nagavanshi (snake-born), claiming descent from the Nāgas. The Nagavanshi, not attested in the Itihasa-Purana tradition, were Naga tribes whose origin can be found in scriptures.
|Wikimedia Commons has media related to Kshatriya.|
- Bujor Avari (2007). India: The Ancient Past: A History of the Indian Sub-Continent from c. 7000 BC to AD 1200, p. 74
- Sharma, Ram Sharan (2005). India's ancient past. the University of Michigan: Oxford University Press. pp. 110–112. ISBN 9780195667141.
- David Kean (2007). Caste-based Discrimination in International Human Rights Law, p. 26. Ashgate Publishing Ltd.
- Jayantanuja Bandyopadhyaya (2007). Class and Religion in Ancient India, pp. 37–47. Anthem Press.
- Kumkum Roy (2011). Insights and Interventions: Essays in Honour of Uma Chakravarti, p. 148. Primus Books.
- Turner, Sir Ralph Lilley; Dorothy Rivers Turner (January 2006) . A Comparative Dictionary of the Indo-Aryan Languages (Accompanied by three supplementary volumes: indexes, compiled by Dorothy Rivers Turner: 1969. – Phonetic analysis: 1971. – Addenda et corrigenda: 1985. ed.). London: Oxford University Press,. pp. 189–190. Retrieved 23 October 2011.
- Radhakrishna Choudhary (1964). The Vrātyas in Ancient India, Volume 38 of Chowkhamba Sanskrit studies, p. 125. Sanskrit Series Office.
- Ram Sharan Sharma (1991). Aspects of Political Ideas and Institutions in Ancient India, p. 172. Motilal Banarsidass Publications.
- Reddy (2005). General Studies History 4 Upsc. Tata McGraw-Hill Education,. pp. 78,79,33,80,27,123. ISBN 9780070604476.
- Upinder Singh (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century, p. 202. Pearson Education India.
- Jeanne Auboyer (1965). Daily Life in Ancient India. Phoenix Press. pp. 26–27. ISBN 1-84212-591-5.
- Brian K. Smith. Reflections on Resemblance, Ritual, and Religion, Motilal Banarsidass Publishe, 1998
- Indian History: Ancient and medieval, p. 22. Volume 1 of Indian History, Encyclopædia Britannica (India) Pvt. Ltd, 2003.
- Omacanda Hāṇḍā. Naga Cults and Traditions in the Western Himalaya, p. 251. 
- Ramesh Chandra Majumdar, Bharatiya Vidya Bhavan. History and Culture of Indian People, The Vedic Age. Bharatiya Vidya Bhavan, 1996. pp. 313–314